Vijñāna Bhairava Tantra 147
पूजा नाम न पुष्पाद्यैर्या मतिः क्रियते दृढा |
निर्विकल्पे महाव्योम्नि सा पूजा ह्यादराल्लयः ||147||
nirvikalpe mahā-vyomni; sā pūjā hy ādarāl layaḥ ||147|| Analysis ▾ Analysis ▴
Metre: Anuṣṭubh
Pūjā (pūjā | nom sg), so called (nāma), is not (na) [that done] with flowers and the like (puṣpa-ādyaiḥ | ins pl); rather, [it is] that insight (yā matiḥ | nom sg) which is made (kriyate | 3p sg pas pres) firm (dṛḍhā | nom sg f).
In the conception-free great space (nirvikalpe mahā-vyomni | loc sg), this (sā | nom sg f) pūjā (pūjā | nom sg) is indeed (hi), from devotion (ādarāt | abl sg), dissolution (layaḥ | nom sg).
In the conception-free great space (nirvikalpe mahā-vyomni | loc sg), this (sā | nom sg f) pūjā (pūjā | nom sg) is indeed (hi), from devotion (ādarāt | abl sg), dissolution (layaḥ | nom sg).
True pūjā is not an outer offering of flowers. It is the steady directing of the mind as it dissolves, with devotion, into the thought-free great space.
Vijñāna Bhairava Tantra 148
अत्रैकतमयुक्तिस्थे योत्पद्येत दिनाद्दिनम् |
भरिताकारता सात्र तृप्तिरत्यन्तपूर्णता ||148||
Metre: Anuṣṭubh
Whatever fullness-form (bharita-ākāratā | nom sg) may arise (utpadyeta | 3p sg med opt) here (atra), from day (dināt | abl sg) to day (dinam | acc sg), in one established in any one method (ekatama-yukti-sthe | loc sg m),
that (sā | nom sg f) is here (atra) satisfaction (tṛptiḥ | nom sg), the utmost fullness (atyanta-pūrṇatā | nom sg).
that (sā | nom sg f) is here (atra) satisfaction (tṛptiḥ | nom sg), the utmost fullness (atyanta-pūrṇatā | nom sg).
Whoever truly stands in even one of these methods experiences more fullness day by day. This growing fulfilledness is the true satisfaction and the highest perfection.
Vijñāna Bhairava Tantra 149
महाशून्यालये वह्नौ भूताक्षविषयादिकम् |
हूयते मनसा सार्धं स होमश्चेतनास्रुचा ||149||
Metre: Anuṣṭubh
Into the fire (vahnau | loc sg) of the altar of the great emptiness (mahā-śūnya-ālaye | loc sg), elements, senses, sense-objects, and the like (bhūta-akṣa-viṣaya-ādikam | acc sg n) are offered (hūyate | 3p sg pas pres) together with (sārdham) the mind (manasā | ins sg).
This (saḥ | nom sg m) is homa (homaḥ | nom sg), with the ladle of consciousness (cetanā-srucā | ins sg).
This (saḥ | nom sg m) is homa (homaḥ | nom sg), with the ladle of consciousness (cetanā-srucā | ins sg).
True homa is an inner offering: the elements, senses, sense objects, and mind are placed into the fire of the great emptiness, with awareness itself as the offering ladle.
Vijñāna Bhairava Tantra 150
यागो ऽत्र परमेशानि तुष्टिरानन्दलक्षणा |
क्षपणात्सर्वपापानां त्राणात्सर्वस्य पार्वति ||150||
Metre: Anuṣṭubh
Yāga (yāgaḥ | nom sg) here (atra), O highest mistress (parameśāni | voc sg), is contentment (tuṣṭiḥ | nom sg), marked by bliss (ānanda-lakṣaṇā | nom sg f).
Through the destruction (kṣapaṇāt | abl sg) of all sins (sarva-pāpānām | gen pl) and through the protection (trāṇāt | abl sg) of everything (sarvasya | gen sg n), O Pārvatī (pārvati | voc sg), ...
Through the destruction (kṣapaṇāt | abl sg) of all sins (sarva-pāpānām | gen pl) and through the protection (trāṇāt | abl sg) of everything (sarvasya | gen sg n), O Pārvatī (pārvati | voc sg), ...
Here yāga is not an outer sacrificial act, but blissful fulfillment. It purifies by burning everything harmful and protects by embracing everything.
Vijñāna Bhairava Tantra 151
रुद्रशक्तिसमावेशस्तत्क्षेत्रम्भावना परा |
अन्यथा तस्य तत्त्वस्य का पूजा काश्च तृप्यति ||151||
Metre: Anuṣṭubh
The entry into Rudra's Śakti (rudra-śakti-samāveśaḥ | nom sg), that (tat | nom sg n) [is] the field (kṣetram | nom sg), [that is] the highest meditation (bhāvanā parā | nom sg).
Otherwise (anyathā), what pūjā (kā pūjā | nom sg) [could there be] for this reality (tasya tattvasya | gen sg), and (ca) what [instance] (kā | nom sg f) would be satisfied (tṛpyati | 3p sg act pres)?
Otherwise (anyathā), what pūjā (kā pūjā | nom sg) [could there be] for this reality (tasya tattvasya | gen sg), and (ca) what [instance] (kā | nom sg f) would be satisfied (tṛpyati | 3p sg act pres)?
The true sacred field is immersion in Rudra's Śakti. This is the highest meditation. For this reality there is no other worship and no separate recipient.
Vijñāna Bhairava Tantra 152
स्वतन्त्रानन्दचिन्मात्रसारः स्वात्मा हि सर्वतः |
svatantrānanda-cin-mātra;-sāraḥ svātmā hi sarvataḥ | Analysis ▾ Analysis ▴
आवेशनं तत्स्वरूपे स्वात्मनः स्नानमीरितम् ||152||
Metre: Anuṣṭubh
One's own self (svātmā | nom sg) is indeed (hi) everywhere (sarvataḥ) the essence consisting only of freedom, bliss, and consciousness (svatantra-ānanda-cin-mātra-sāraḥ | nom sg).
The immersion (āveśanam | nom sg) of one's own self (svātmanaḥ | gen sg) in its own form (tat-svarūpe | loc sg) is taught (īritam | nom sg n ppp) as bathing (snānam | nom sg).
The immersion (āveśanam | nom sg) of one's own self (svātmanaḥ | gen sg) in its own form (tat-svarūpe | loc sg) is taught (īritam | nom sg n ppp) as bathing (snānam | nom sg).
One's own Self is everywhere freedom, joy, and pure awareness. To give oneself into this essential form is the true ritual bath.
Vijñāna Bhairava Tantra 153
यैरेव पूज्यते द्रव्यैस्तर्प्यते वा परापरः |
यश्चैव पूजकः सर्वः स एवैकः क्व पूजनम् ||153||
Metre: Anuṣṭubh
With whatever substances (yair dravyaiḥ | ins pl) indeed (eva) worship is performed (pūjyate | 3p sg pas pres), or (vā) [by which] the Parāpara (parāparaḥ | nom sg m) is satisfied (tarpyate | 3p sg pas pres),
and (ca) whatever worshiper (yaḥ pūjakaḥ | nom sg) [there is]: all (sarvaḥ | nom sg m) is indeed (eva) this one (sa ekaḥ | nom sg m). Where (kva) [could there be] worship (pūjanam | nom sg)?
and (ca) whatever worshiper (yaḥ pūjakaḥ | nom sg) [there is]: all (sarvaḥ | nom sg m) is indeed (eva) this one (sa ekaḥ | nom sg m). Where (kva) [could there be] worship (pūjanam | nom sg)?
The offerings, the recipient, and the worshiper are not three. Everything is this one Parāpara. Where, then, could there still be a separate act called worship?
Vijñāna Bhairava Tantra 154
व्रजेत्प्राणो विशेज्जीव इच्छया कुटिलाकृतिः |
दीर्घात्मा सा महादेवी परक्षेत्रम्परापरा ||154||
dīrghātmā sā mahādevī; para-kṣetram parāparā ||154|| Analysis ▾ Analysis ▴
Metre: Anuṣṭubh
Prāṇa (prāṇaḥ | nom sg) may go out (vrajet | 3p sg act opt), jīva (jīvaḥ | nom sg) may enter (viśet | 3p sg act opt); through the will (icchayā | ins sg), [there arises] the curved form (kuṭila-ākṛtiḥ | nom sg).
This (sā | nom sg f) Mahādevī (mahādevī | nom sg) has an extended essence (dīrgha-ātmā | nom sg), [she is] the highest field (para-kṣetram | nom sg), transcendent and immanent (parāparā | nom sg f).
This (sā | nom sg f) Mahādevī (mahādevī | nom sg) has an extended essence (dīrgha-ātmā | nom sg), [she is] the highest field (para-kṣetram | nom sg), transcendent and immanent (parāparā | nom sg f).
Exhalation goes out; inhalation enters in. Through the will, the curved power takes form. This great Goddess is the supreme field, at once beyond and present.
Vijñāna Bhairava Tantra 155
अस्यामनुचरन्तिष्ठन्महानन्दमये ऽध्वरे |
तया देव्या समाविष्टः परम्भैरवमाप्नुयात् ||155||
Metre: Anuṣṭubh
Following (anucaran | nom sg m pca) and abiding (tiṣṭhan | nom sg m pca) in her (asyām | loc sg f), in the sacrificial path made of great bliss (mahā-ānandamaye adhvare | loc sg),
pervaded (samāviṣṭaḥ | nom sg m ppp) by this Goddess (tayā devyā | ins sg), he may attain (āpnuyāt | 3p sg act opt) the highest Bhairava (param bhairavam | acc sg).
pervaded (samāviṣṭaḥ | nom sg m ppp) by this Goddess (tayā devyā | ins sg), he may attain (āpnuyāt | 3p sg act opt) the highest Bhairava (param bhairavam | acc sg).
Whoever follows this Goddess and abides in her rite of great bliss is permeated by her and can reach the supreme Bhairava.
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